Aims of Social Buddhist Philosophy And our parish

 

            According to Buddhism our ultimately aims is Nibbhana. But Buddhist social philosophy explains that Buddhism teaching social ethical system. This one is written; explain that aims of social Buddhist philosophy and our parish behavior as an assignment. This is included with explaining of human behavior, beginning of human society and Buddhist social philosophy system like economic, communication, ethical behavior etc through the sutras as Mahāmangala, vyaggapajja, sigalovada, cakkavattisihanāda. I searched about my village (parish) that villagers behavior and ethical system with Buddhist social philosophy. and I included my opinion with that searching results in this assignment.                      

  Buddhist social philosophy

             Buddhist social philosophy is a theory of study with Buddhism. First all we must understand social and person.  The world, as to the Buddha's teaching should be considered as a world of experience without individuals, there cannot exist a concept of world. So everything in the world centres on the individual. There are human beings, animals and others. The human species is similar to the animals in four aspects;

                                            i.            Eating

                                          ii.            sleeping

                                        iii.            getting fear

                                        iv.            Sexual activities.

The human beings differ from animals in respect of the following matters;

                                            i.            system thinking

                                          ii.            speaking languages fluently

                                        iii.            cultured behavior

                                        iv.            possibility of spiritual attainments

                  Animals mostly behave in different moods in accordance with their natural requirements. The human beings are mostly guided by artificial concepts but not by actual needs and facts. They behave mostly to satisfy their psychological needs. This difference of the human character is easily understood through the Buddhist analysis of human personality. Also humans cannot live unaccompanied. They live with crowd named society. In the modern sense is defined the society as follows,

"Society is the totality of social relationships among human beings. A group of human beings broadly distinguished from other groups by mutual interest, participation in characteristic relationships, shared institutions, and common culture. The institutions culture of a distinct self-perpetuating group" 

In any given society, the limbs or parts are individuals. Society does not become meaningful without individuals. So Buddhism also emphasizes the importance of individual. The term "society" applies to the relationship among the individuals. The relationships mean nothing but social norms, customs, beliefs, rites, rituals and duties etc.   

For the sake of usage we will call these customs etc. social norms. Social norms are agreed upon by a group of people in the given society. Although these norms are agreed upon by a little group or a majority of people, the agreement itself does not prove their utility, goodness or badness. it is the duty of wise men to review those social norms in the light of intuition and intellect so as to lead the society toward its progress. It can be done through both political leadership and religions leadership. According to the Aggaññasutta, even origin of political leadership hip came into being in connection with the moral behavior of our society. In order to understand the Buddhist view on how moral behavior   influences the society, it is extremely important to pay our attention to the Aggaññasutta. The Aggaññasutta in the Dīganikāya is one of discourses which has been analyzed mostly or exaggerated by various scholars. According to prof. Sunamapaloa Galamangoda it is not "a book of genesis".  It is neither a discourse on the evolution of society nor an analysis of the origin of the universe. If we take the discourse as a whole, it can be introduced as "Discourse on the importance of Dhamma among the people in this life and in the next". Or simply we can call it "a discourse on the importance of Dhamma in existence". The main theme of sermon is expressed eight times through the discourse. It runs as follows, 

"The Dhamma is the best among the people in this life and the next" the PTS translation of the sentence for "a norm (vāsetta) is the best among this folk both in this life and in the next" seems misleading.  And the term "Dhamma" in the phrase is rendered as "cosmic law". This also does not fit in well with the context. This oft-recurrent phrase follows eight specific factors explained in the discourse which serve as proofs of the main theme. Therefore, it is important to clarify first those factors in order to understand the full meaning of the phrase or the main theme of the discourse. The following are those factors:  

The Brahmanical view of superiority and inferiority of people belonging to the four classes or castes (khasttiya, brāhmana, vessa, sudda) cannot be justified on two grounds.

                                                                   I.            empirical basis

                                                                II.            Ethical basis.

          Now it should be clear from the above mentioned factors that the main theme of the discourse is to clarify how the ethical or moral behavior of people influences the origin of social stratification. The ethical behavior may be related to economical, political, religious or psychological aspects of the people in society. The ethical standard emphasized throughout the discourse by the term "Dhamma" is nothing but the Buddhist concept of morality (sīla). It cannot be a cosmic law, or a norm (not the norm) as suggested in the PTS translation. It is the clearly expressed in the discourse that "Dhamma" in the context means refraining from bad actions such as killing, stealing, unchaste, lying, slandering, using rough words, gossiping, greediness, malevolence and holding wrong views. These lists of bad actions are mostly linked with the ten unwholesome actions (dasa akusala kamma) accept in the Theravada Buddhist tradition. the ten wholesome actions (Dasa kusala kamma) namely generosity, morality, meditation, transferring of merits, rejoicing in others good deeds, rendering service to the worthy-ones, honoring the worthy-ones, practicing Dhamma, hearing Dhamma and clearing views might have been introduce at a later period to the tradition. Initially by the term "ten wholesome actions" was meant abstaining from the ten unwholesome actions mention in the aggaññasutta. So, we can arrive a conclusion that the aggaññasutta. Present good and bad effects of wholesome and unwholesome actions on a sociological basis. the attempt of analyzing the discourse in order to explain the Buddhist theory of evolution of the society or a origin of universe or being create many problems which are very harmful to the simple ethical teachings of early Buddhism.

                 Although the Theravada tradition has laid more emphasis on the monastic life throughout the history, there are a large number of discourses and facts in the canon which can be interpreted well in order systematic ethical system for the laity. The limited number of discourses such as Mangala, Vasala, parābhava, sigalovada, vyaggapajja, aggñña, cakkavatthi sīhanada and kosalasanyuttha have interpreted and analyzed repeatedly to clarify the social ethics for lay society. The sigaālvadasutta mentions six kinds of such affinities: parents, teachers, wife and children, fiends and relatives, servant and workers, the recluses and Brahmins. This kind of social relationship can be identified in connection with several important aspect of lay life.

1.      Parent  - birth and childhood

2.      Teachers   - education

3.      Wife and children  - marriage and family life

4.      Friends and relatives  -  social relationship

5.      Servant and workers - business and economic life

6.      Recluses and Brahmins – religious life

           Economic, polities, and communication and so on are some of aspects of human life which are taken into consideration in Buddhist ethics.

Ø  Buddhist economy system

     The sigalovada sutta includes very useful advice for success of economic foundation lay person. There are in brief as follows,

·         four act of defilement

1.      sensual pressure

2.      ager

3.      fear

4.      misunderstanding

·         six practice causing decline of wealth

1.      Indulgence in intoxicant which causes inebriety and negligence.

2.      wondering in streets at unseemly hours

3.      frequenting shows and entertainments

4.      addiction to gambling which causes negligence

5.      associating with bad companions

6.      habitual idleness    

Ø  Human species

As to the above mentioned Aggaññasutta, the status of human species should be determined in accordance with their behavior but due to other religious or metaphysical theories which are out of our experience and against the law of causation. Anyway, it is not denied that there are higher and lower classes in the society. The Buddhist idea is that the status of a human being should be based on his ethical behavior. And it should be emphasized here that the profession or vocation also is a factor that determines the social rank but in the Buddhist context it is only the ethical behavior of human beings that account for a higher status. The famous statement in the Vasalasutta that “a person becomes a Brahmin or a vasala (outcast) not by birth but by ons’s actions”      does not deny the status of beings as Brahmin or out cast in the society bit suggests that such division of upper and lower classes should be based on the ethical behavior of people. And it also suggests indirectly that the social status based on ethical behavior promotes the moral aspect of society and never become a cause of injustice and downfall.  The discourses mention that there is no difference is spoken of as matter of designation. Then the discourse lists some of those designation based on their behavior.

1.      The one who make living by keeping cows   - farmer

2.      Living by means of various craft   - craftsman

3.      Living by trade  -  merchant

4.      Living by means of serving others   - servant

5.      Living by taking what is not given  - thief

6.      Living  by archery  - fighting man

7.      Living by means of priesthood  - sacrificer

8.      Who enjoy villages and kingdom   - king

Ø  Marriage life

The Buddhist view of marriage is based on the moral behavior of   the wife and husband irrespective of cast and class. The best and virtuous life of husband and wife is compared with the union of a god and a goddess. This immoral life of them is compared with the union of two dead bodies.  

Ø  Political leadership

As explained in the aggaññasutta and other discourses Cakkavattisihanādasutta, the kingship depends on the two factors:

1.      Should be elected by the consent of the majority of people

2.      Should please or charm the people by his own virtuous life and  by acting in accordance with justice

Buddhist ethical lives and our villagers  

           Now we can understand that Buddhist social philosophy makes happy lay lives successfully. Most Buddhists observe ethical system but some are not. Main point of this chapter is study of social Buddhist philosophy above over villagers and their ethical system. It is a poverty village named Rajanganya (king pound) is situated in Anuradhpura. There 99% people are Buddhist. We can find out their characters from people of few houses in Rajanganya village.

            Mr. S.M. Gunarathna is a famer who is a farther in two sons and one daughter. His wife is very kind woman named Mrs. D.M. karunavathi. They marriage life is best. They live with union of god and goddess and each one love to them. Mr. Gunarathana is not totally virtues man with characters because once in a blue moon, he takes drinking liquor. But he never quarrels with family members. Once in a month he holds alms given in the temple. Mrs. Karunavathi observes sill in the temple on poya day. Their sons came to Sunday Dhamma school in their child age, and today also they participate for ethical activities. Once in a way Nimal who elder one among them, also drinks liquor. Younger one named Rohitha is good man. He is a teacher in our Dhamma School, and he is a virtues man. He has good leadership, and he bears memberships most committee and society in our village and higher places like the National youth society, youth parliament etc. he also doesn’t like quarrel with others. His economic control is good. Monthly, he earns 30,000 rupees and deposits 10,000 rupees in the Bank. He every poya day buys and gives magazine of Budhusarana to temple for devotees. Mr. Gunarathana cultivate paddy fields about three acres. He correctly pays to farmers who help to cultivate, and threat them. He also works hard. He likes help to children for education.

            Mr. S.M Abayarathne is farmer who keeps cows and pigs. He marries two times, his early wife give up because he anytime drinks liquor and quarrel with her and others. He have had paddy fields, now he has lost because his easy and drinking liquor. His 2^nd wife also quarrels with him. Their marriage life is very bad. They live with union of two dead bodies. His economic control is nothing good. His most valuable thinks which he heirs from his farter also has lost because his drunkenness and his friend. His house is like a shelter. But every poya participate to Bodhipooja in temple.  

         Mrs. Kusumavathi who is his wife is creative woman. She work other’s paddy fields to earn money. She holds alms given without her husband in the temple once in a month. Mr. Gayantha, who is their only one son works at a company in Colombo, doesn’t come to house. This family is very poor.

          Mr. D.M Nimal dissanayake is a teacher in government school. He bears post president in Dayaka sabhaha (the laymen’s committee) but he is not a virtuous devotee. His wife named Mrs. Chandrani is a tuition teacher. Mr. Nimal also conducts tuition   every day for grade five scholarship exams. Both of them want to earn money anytime. Although they hold the tuition classes since for 10 years, no one student passed the exam through their tuition classes. His economic is good but it’s not purity. Their marriage life good they never quarrel. But they often quarrel with their neighbors. When someone works in his paddy field he doesn’t pay correctly them. They also hold alms given in the temple. But they not respect to monks without chief incumbent venerable. Mr. Nimal’s parents in live another house. Mr. and Mrs. Nimals look after them. Most school children don’t like him because he is not kind.

          Mrs. D.M Ganavathi lives with her son and daughter in law. Her husband was dead. She is kind and fair woman and don’t like quarrel with others. She has big paddy field and her son named Samantha cultivates it. Ganavathi observes the sill in the temple on poya days and holds alms given with her son in the temple for monks and devotees who observe the sill on poya day and make a Dansala in Anuradhapura on poson poya day. In any work or duty, Samantha works hard and he is honest. Samantha marriage life is also good. But he hasn’t good education qualifications. And he doesn’t like participate to any committee or meeting. His mother attain to them.

         R.D Lakshman is a drunkard. Any time he drinks liquor. He was married and his wife was divorced from after three month because his drunkenness.  He hasn’t a job. If he earns some money then he takes drinks by all them. Most time he goes and steals his parents’ coconuts, paddy bags or any valuable things and sells them for drink. He hasn’t any of good behavior or characters. But he also goes to temple on poya day for Bodhipooja.

          Most people of our village are farmers and every family has any paddy field.

Therefore everyone cultivate. Among them, 75% men drink liquor as a habitual. 5% men are drunkard. According to the above mention details and our searching these villagers want live with happy. Most time they think about only present. They haven’t big future hopes like a big house, a vehicle or any comfortable thinks. Their economic system is very weak. Few one’ are good. They work hard. But they haven’t habit to save money. They live with enjoy and smile. They like help to others.  Generally all of them go to temple and participate to Bodhipooja as a theory. Most elder men and women haven’t good education qualification but their village welfare society is very powerful. If 250-300 people participate to dayaka sabhaha, over 1500 members attain to welfare society meting because they respect law of society than ethics. 

          Now we can compare our villagers’ life style with Buddhist social philosophy as communication, economy, ethics and behavior.

Ø  Villagers and communication

Above Buddhist communication system has discussed. According to sigalovada sutta, our villagers are doing some their own duties and salutation. Every parent protects their children and processes them as educated person. Children also protect their old parents. As well as they threat to monks and the temple. Ven. Monks also help to devotees for their offerings and virtuous activities. Teachers teach student but some teachers want to only earn money. Therefore education was down. Some student also not respect to teachers. Few people try to go up without respect to others but most people respect every people. In this village friendship as communication is good. But when some men take drink, they quarrel with others. As well as they not categorized friend as god or bad.

Ø  Economic system of villagers

           Most people are farmers. They have virtuous economic system but some people doing bad spellings and jobs like selling liquor, selling animals for meet and dishonest selling etc. according to Mahāmangala sutta, doing righteous jobs are  auspicious things.

 Vyaggapajja sutta also explains economic system) villagers are work hard. But money spending is not control most people are debtors to some society. Every people anyhow spend money to new year festival, Sinhala and Tamil new year festival, vesak and poson celebrating. They were not practice the spending system of sigalovada sutta.

                         Ekena boge buñjeyya……..

           They haven’t control to spend money and haven’t habit to saving money as deposit. Most people are not educated and they haven’t valuable jobs. Therefore most villagers are poverty. There are few vehicles, modem tools and implements.   

Ø  ethical behavior in village

          Generally every people go to temple for offering once in month. Before starting new cultivating session, they make offering to god of the Gana at a lake. And after plucking harvest, first of all they offer to Sri Maha Bodhi cooked or prepared something with their harvest.

           In the memorial ceremony of dead relatives after seven day and three month or annually, certainly they conduct special merit actions like holding sermon and chanting pirith in the night and make offering of Sāngika in the day. When they going to take a seat for exam or start other auspicious thing, they hold Bodhi pooja or chanting pirith.

However they often don't think about wholesome or unwholesome in their normal duties. Generally those people without few old woman and men, don't want find out ten wholesome action, person state or role according to Buddhism (sigālovāda sutta), life of after dead, recycle birth and so on. Meanwhile there few cast in this village, but it's not high or low level. They haven't understood what political and leadership, therefore they take political party as family generation without understanding quality of party action.   

            According to above mention details and tropics we can understand villagers of Rajanganaya and their characters. Now we can confirm what in that village, Buddhist social philosophy system as economic, communication, ethical behavior etc are weak because they are poor and they haven't good education. As well as they are poor because there not appear Buddhist social philosophy as positive in that village.    

  References

·         Prof. Galamangoda, Sunamapaloa - Buddhist social philosophy and ethics  

·         Rev. Udagaladeniye Sumsnsiri -Baudda Darshanaya ha samajadarsanaya (sinhala)

·         Dialogue of the Buddha. PTS 

  

G.U. kumarasinha
HU/PL09/001